Behar / Bechukotai – Leviticus 25:1 – 27:34

Facebook_CoverDesign_Behar-Bechukotai"Sowing the seed,
my hand is one with the earth.
…Hungry and trusting,
my mind is one with the earth.
Eating the fruit,
my body is one with the earth.
"

Wendell Berry’s poem "Prayers and Sayings of the Mad Farmer" asks us to consider how the farmer is like the farm. Similarly, the strong language of covenantal prohibition in Leviticus calls on each of us as conscious consumers to draw boundaries around how we use and transform the natural world.

Transformative cycles of seven in biblical literature, in general, and here in Leviticus, in particular, recall the grandeur of creation that continues its unfolding revelation daily. That revelation is taking place every seventh year for the Sabbatical year, when all work on the land ceases so that its fruit is free for the taking, for both human and animal kingdoms.

Seven Sabbatical cycles (forty-nine years) culminate in a fiftieth year, crowned as the Jubilee year, on which work on all land ceases, all indentured servants are freed, and all ancestral estates in the Holy Land of Israel that have been sold will then revert to their original owners. Additional laws governing the sale of lands and the prohibitions against fraud and usury conclude the reading of Behar.

The whole purpose of creation is to recognize our complete embeddedness in everything, including all other sentient beings. Lines of filiation run most directly through our own awareness of the transformative cycles that embrace us. If a human intelligence of the earth and sensitivity to its needs is one that no amount of technology can satisfactorily replace, then perhaps Wendell Berry’s "mad" farmer is not so mad after all!

It is also illuminating to consider our network of intimate relationships and cycles in the context of charity. If you still haven’t had a conversation with a Mormon, try talking about tithing. Observant Mormons unflinchingly give ten percent of their pre-tax dollars to the church. And Jews? Not so consistent – perhaps this is why Jewish institutions continue to struggle as they do all across America. Why is it that a Mormon feels more commanded than a Jew to fulfill a biblical precept?

Earning material well-being is a necessity for the survival of civilization. But how often do we linger in the passionate embrace of the culture that is the fruit of our labors? Wisdom comes with an ability to both earn and enjoy.

In Parashat Bechukotai, the Israelites are promised that if the commandments are kept, they will enjoy the material prosperity they have rightly earned in addition to dwelling securely in the Holy Land. Conversely, should this covenant be abandoned or abrogated, there is a harsh rebuke, coupled with a warning of exile, persecution, and other manifestations of evil. Here, in Bechukotai, we also encounter a variety of pledges made as divine offerings, as well as the aforementioned spiritual practice of setting aside a tenth (tithing) of firstlings and first fruits.

True wisdom then comes from earning material well-being through civilization as well as the passionate embrace of culture so that we may enjoy in sharing this well-being with others. The understanding that in giving, you receive more than you give could not be more true or urgent today.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork depicts the arrival of the Jubilee year. Because the Jewish day begins at nightfall, the land is shown scattering rays of Jubilee joy at dusk. "And you shall sanctify the fiftieth year, and proclaim freedom [for slaves] throughout the land for all who live on it. It shall be a Jubilee for you..." (Leviticus 25:10) Illustration by Christopher Orev Reiger.

Behar / Bechukotai – Leviticus 25:1 – 27:34

Facebook_CoverDesign_Behar-Bechukotai"Sowing the seed,
my hand is one with the earth.
…Hungry and trusting,
my mind is one with the earth.
Eating the fruit,
my body is one with the earth.
"

Wendell Berry’s poem "Prayers and Sayings of the Mad Farmer" asks us to consider how the farmer is like the farm. Similarly, the strong language of covenantal prohibition in Leviticus calls on each of us as conscious consumers to draw boundaries around how we use and transform the natural world.

Transformative cycles of seven in biblical literature, in general, and here in Leviticus, in particular, recall the grandeur of creation that continues its unfolding revelation daily. That revelation is taking place every seventh year for the Sabbatical year, when all work on the land ceases so that its fruit is free for the taking, for both human and animal kingdoms.

Seven Sabbatical cycles (forty-nine years) culminate in a fiftieth year, crowned as the Jubilee year, on which work on all land ceases, all indentured servants are freed, and all ancestral estates in the Holy Land of Israel that have been sold will then revert to their original owners. Additional laws governing the sale of lands and the prohibitions against fraud and usury conclude the reading of Behar.

The whole purpose of creation is to recognize our complete embeddedness in everything, including all other sentient beings. Lines of filiation run most directly through our own awareness of the transformative cycles that embrace us. If a human intelligence of the earth and sensitivity to its needs is one that no amount of technology can satisfactorily replace, then perhaps Wendell Berry’s "mad" farmer is not so mad after all!

It is also illuminating to consider our network of intimate relationships and cycles in the context of charity. If you still haven’t had a conversation with a Mormon, try talking about tithing. Observant Mormons unflinchingly give ten percent of their pre-tax dollars to the church. And Jews? Not so consistent – perhaps this is why Jewish institutions continue to struggle as they do all across America. Why is it that a Mormon feels more commanded than a Jew to fulfill a biblical precept?

Earning material well-being is a necessity for the survival of civilization. But how often do we linger in the passionate embrace of the culture that is the fruit of our labors? Wisdom comes with an ability to both earn and enjoy.

In Parashat Bechukotai, the Israelites are promised that if the commandments are kept, they will enjoy the material prosperity they have rightly earned in addition to dwelling securely in the Holy Land. Conversely, should this covenant be abandoned or abrogated, there is a harsh rebuke, coupled with a warning of exile, persecution, and other manifestations of evil. Here, in Bechukotai, we also encounter a variety of pledges made as divine offerings, as well as the aforementioned spiritual practice of setting aside a tenth (tithing) of firstlings and first fruits.

True wisdom then comes from earning material well-being through civilization as well as the passionate embrace of culture so that we may enjoy in sharing this well-being with others. The understanding that in giving, you receive more than you give could not be more true or urgent today.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork depicts the arrival of the Jubilee year. Because the Jewish day begins at nightfall, the land is shown scattering rays of Jubilee joy at dusk. "And you shall sanctify the fiftieth year, and proclaim freedom [for slaves] throughout the land for all who live on it. It shall be a Jubilee for you..." (Leviticus 25:10) Illustration by Christopher Orev Reiger.

Shabbat Bimah Dialogue

HLPOn Shabbat, May 20, from 11 – 11:45 a.m., please join us for a special bimah dialogue featuring Rabbi Glazer in conversation with Dr. Marc Dollinger (Richard and Rhoda Goldman Endowed Chair in Jewish Studies and Social Responsibility, Department of Jewish Studies, San Francisco State University).

The title of their conversation is Jubilee Anniversary Reflections On The House Of Love & Prayer And The Future of Conscious Communities: On The History & Future Of Neo-Hasidism In The Bay Area.


As the Summer of Love was emerging in the San Francisco streets, The House of Love and Prayer (HLP) was founded in 1967 at 347 Arguello Avenue. As a Jewish incubator, it fused neo-Hasidic Judaism with the prevailing counter-cultural trends of the 1960s and 1970s.

HLP was created by Aryeh Coopersmith, Dovid Deen, and other disciples of Lubavitch emissaries Rabbis Shlomo Carlebach and Zalman Schachter-Shalomi. Jewish baby boomers from HLP become known as neo-Hasidic Hippies, finding a place that was open to their love of traditional-counter cultural Judaism. HLP was an open space for communal living, offering a free hostel to visitors, with some simply participating in activities and events while others were living there. It served as an incubator inspiring all to experiment Jewishly with religious practice, dress, ritual garments, music, and food by fusing the best of Jewish tradition with counter cultural tastes and practices.

This HLP jubilee (50 year anniversary), it is high time to critically analyze the “HLP moment” as one of the first Jewish incubators of neo-Hasidism. What was it about this HLP moment and place in time that continues to resonate? What lessons have been learned from HLP at this jubilee juncture in terms of building vibrant, conscious communities in a neo-Hasidic vein?

Join local expert on Jewish American History, Dr. Marc Dollinger in conversation with Rabbi Glazer (CBS).

Shul School Continues – More Thinking Matters

ThinkingMattersWe're excited to share the winter and spring line-up for our popular Thinking Matters: Modern Jewish Philosophy mini-course series.

Below, we provide an overview of February – May 2017 Thinking Matters course offerings. (The full 2016–17 mini-course overview can be accessed by clicking here.)


Join our impressive line-up of local star teachers and CBS experts to wrestle with today's urgent questions of Jewish philosophy. Can there be such a thing as a Jewish philosophy, or a philosophy of Judaism? How does Judaism relate to the broader question of the relationship of ethics, religion, and theology to philosophy? (For an introduction to Jewish modern thought and philosophy, we recommend Steven Katz's essay, "Eliezar Berkovits & Modern Jewish Philosophy.")

All classes meet on Thursday evenings from 6:30 – 8 p.m. All sessions are FREE for CBS members, but students are encouraged to make a donation to CBS. For nonmembers, each single session is $12. Alternatively, nonmembers can purchase an 8-session pack for $84, or the full semester subscription for $180.


Facebook_ArendtOrigins Of Totalitarianism From Hannah Arendt To Today
February 9, March 9, April 6, & April 27
(4 sessions w/ Dr. Michael Loebs)


Course Description: Join Dr. Michael Loebs for a re-evaluation of the famed German Jewish political philosopher, Hannah Arendt. This four-session mini-course will involve much interactive discussion about the diverse themes in Arendt’s political philosophy, including authority, legitimacy, popular sovereignty, and its moral implications throughout the world and at home.

Readings: from The Portable Hannah Arendt, "Perplexities of Rights of Man" and "Little Rock"
Session 1: Click here to download
Session 2: Click here to download
Session 3: Click here to download
Session 4: Click here to download


REGISTER BELOW



Thinking Through Halakhic Mind/Man In Soloveitchik
February 16 & TBD (due to postponement)
(2 sessions w/ Dr. Adrian Mirvish)


Course Description: What exactly is the status of Jewish law or Halacha? Is it a set of sometimes arcane laws that have simply, historically, over time, evolved to stand as commandments? Is this set of laws obeyed on a subjective basis, because of what Jews over the ages have come to feel and experience - both communally and personally - or is the Halacha rather in some sense truly objective, and if so how exactly does it affect our lives? Another question that can be asked in connection with these positions: is there is any viable connection or relation between objective and subjective poles of religious experience?

Soloveitchik deals with all these issues, setting up a fascinating dialectic between objective and subjective forms of experience plus the phenomenon of revelation. We will explore these topics in the two classes dealing with his thought.

Readings: The Lonely Man of Faith, by Joseph Soloveitchik

REGISTER BELOW




Behar -- Leviticus 25:1 – 26:2

CoverDesign_Behar_FacebookCycles are enticing, entrancing, and mesmerizing. The American poet Adrienne Rich (1929-2012) once remarked: "We might possess every technological resource... but if our language is inadequate, our vision remains formless, our thinking and feeling are still running in the old cycles, our process may be ‘revolutionary’ but not transformative."

The seven transformative cycles that appear in biblical literature -- and feature prominently in this week's parsha -- recall the grandeur of creation that continues its unfolding revelation daily. That revelation is taking place every seventh year for the Sabbatical year, when all work on the land ceases so that its fruit is free for the taking, for both human and animal kingdoms.

Seven Sabbatical cycles (forty-nine years) culminate in a fiftieth year, crowned as the Jubilee year, on which work on all land ceases, all indentured servants are freed, and all ancestral estates in the Holy Land of Israel that have been sold will then revert to their original owners. Additional laws governing the sale of lands and the prohibitions against fraud and usury conclude the reading of Behar.

Now consider for a moment all of the people involved in getting a piece of produce you enjoy into your hand to eat. Where was it grown, and by whom? Farmers, truck drivers, storekeepers, men and women -- imagine how hard they are working to support themselves and their families. Now consider all the ways in which this divine cycling has supported the creation of this fruit by creating fertile soil, clouds and rainwater, energy from sunshine, air. The key is to recognize and be mindful of our interconnectedness with all sentient beings of creation; only then are we called upon to elevate it and make it holy.

The whole purpose of creation is to recognize our complete embeddedness in all created sentient beings with those lines of filiation running most directly through our own awareness of these transformative cycles that embrace us.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is a simple celebration of the Jubilee year, a radical and remarkable concept deserving of more attention. Although the Jubilee (or Yovel, meaning ram's horn, which was traditionally sounded to proclaim the Jubilee's start) hasn't been observed by Jews for ages -- our rabbis ruled that Jubilee can not be observed as long as so many of us are living in diaspora -- there is much wisdom in the practice of radical release and rest. Illustration by Christopher Orev Reiger.

Elise Taubman's Bat Mitzvah

EliseShalom! My name is Elise Taubman and I am a 7th grader at the Brandeis School of San Francisco. At Brandeis, I enjoy taking electives on computer programming and discussing Shakespeare with my classmates in my English class. The best part of school is that I get to hang out with a great group of friends, some of whom I have known since kindergarten. Aside from school, I enjoy singing with the Young Women’s Choral Projects of San Francisco and dancing at my dance studio. When I really want to relax, there is nothing better than spinning yarn on my Kiwi (my spinning wheel). Time with my family is particularly important to me and I enjoy spending Shabbat dinners and holidays, such as Passover, with my family.

Over the last year, I have been preparing for the occasion of becoming a bat mitzvah. I have gained much from my preparation and learned about the struggles of commitment and time management throughout the process. My parsha is Behar, in which G-d describes the rules regarding the Sabbatical years, the Jubilee year and land ownership, among others. I enjoyed reading the different interpretations of Parashat Behar, and particularly meaningful to me was the Jubilee section which acts to remedy entrenched poverty and to restore power to the voiceless in society.

This year in 7th grade, I have been working on my Tzedakah project, alongside my bat mitzvah studies. In this project, two students at Brandeis work together to learn about a charitable organization. My partner and I chose Mitzvah Corps, which provides Jewish high school-aged teenagers with an opportunity to travel to poor communities around the world. Teens connect and learn about those communities and donate their time to help with projects in those communities. From this project, I have learned much about how even teenagers can make a difference in the world and I am looking forward to participating in Mitzvah Corps once I am in high school.

I want to thank Rabbi Glazer, who took time to help me prepare for my bat mitzvah. I also would like to thank my tutor Randy Weiss and my Saba for helping me chant my haftarah, maftir, and Torah service prayers. Finally, I would like to thank my parents and siblings for their endless support and nagging. I needed all of it!

I look forward to seeing you on Saturday.